English
English version Because of habitual practice, there is fragrance. It is the same with this: the pure Dharma of Suchness (Tathata, 真如) is actually without defilement, but because of being influenced by ignorance (Avidya, 无明), there is the appearance of defilement. The defiled Dharma of ignorance actually has no pure function, but because of being influenced by Suchness, there is pure function. Why does habitual practice give rise to defiled Dharmas without ceasing? It is because, relying on the Dharma of Suchness, there is ignorance. Because there is the cause of the defiled Dharma of ignorance, it influences Suchness; because of this influence, there is a deluded mind; because there is a deluded mind, it influences ignorance. Because one does not understand the Dharma of Suchness, one does not perceive the arising of thoughts and the manifestation of illusory realms. Because there is the condition of the defiled Dharma of illusory realms, it influences the deluded mind, causing it to cling and create various karmas, and to suffer all kinds of physical and mental pain. This influence of illusory realms has two aspects. What are the two? First, the habitual practice of increasing thoughts; second, the habitual practice of increasing grasping. The habitual practice of the deluded mind has two aspects. What are the two? First, the fundamental habitual practice of karmic consciousness (Alaya-vijnana, 业识), which enables Arhats (阿罗汉, those who have extinguished afflictions and entered Nirvana), Pratyekabuddhas (辟支佛, enlightened ones without a teacher), and all Bodhisattvas (菩萨, beings who aspire to Buddhahood and liberate all beings) to experience the suffering of birth and death. Second, the habitual practice of increasing discriminating consciousness (Manas-vijnana, 分别事识), which enables ordinary beings to experience the suffering of karmic bondage. The habitual practice of ignorance has two aspects. What are the two? First, the fundamental habitual practice, which enables the meaning of karmic consciousness to be accomplished. Second, the habitual practice of views and attachments that arise, which enables the meaning of discriminating consciousness to be accomplished. Why does habitual practice give rise to pure Dharmas without ceasing? It is because, having the Dharma of Suchness, one can influence ignorance. Because of the power of the cause and condition of influence, it causes the deluded mind to be disgusted with the suffering of birth and death and to joyfully seek Nirvana (涅槃, the state of liberation from the cycle of birth and death). Because this deluded mind has the cause and condition of disgust and seeking, it influences Suchness. Deeply believing in one's own nature, knowing that the mind is falsely moving and has no prior realm, cultivating the Dharma of detachment, because one truly knows that there is no prior realm, using various skillful means to arise in accordance with practice, not grasping, not thinking, and even after a long period of habitual practice, ignorance will be extinguished. Because ignorance is extinguished, the mind has no arising; because there is no arising, the realm also ceases accordingly; because the causes and conditions are all extinguished, all mental appearances disappear, which is called attaining Nirvana and accomplishing natural karma. The habitual practice of the deluded mind has two aspects. What are the two? First, the habitual practice of discriminating consciousness, relying on various ordinary beings, --------------------------------------------------------------------------------
Chinese
夫二乘人等，厌生死苦，随力所能，以渐趣向无上道故。二者、意熏习，谓诸菩萨发心勇猛速趣涅槃故。真如熏习义有二种。云何为二？一者、自体相熏习，二者、用熏习。自体相熏习者，从无始世来，具无漏法备，有不思议业，作境界之性。依此二义恒常熏习，以有力故，能令众生厌生死苦、乐求涅槃，自信己身有真如法，发心修行。 问曰：“若如是义者，一切众生悉有真如，等皆熏习，云何有信、无信，无量前后差别？皆应一时自知有真如法，勤修方便等入涅槃。” 答曰：“真如本一，而有无量无边无明，从本已来自性差别厚薄不同故。过恒沙等上烦恼依无明起差别，我见爱染烦恼依无明起差别。如是一切烦恼，依于无明所起，前后无量差别，唯如来能知故。又诸佛法有因有缘，因缘具足乃得成办。如木中火性是火正因，若无人知，不假方便能自烧木，无有是处。众生亦尔，虽有正因熏习之力，若不值遇诸佛菩萨善知识等以之为缘，能自断烦恼入涅槃者，则无是处。若虽有外缘之力，而内净法未有熏习力者，亦不能究竟厌生死苦、乐求涅槃。若因缘具足者，所谓自有熏习之力，又为诸佛菩萨等慈悲愿护故，能起厌苦之心，信有涅槃，修习善根。以修善根成熟故，则值诸佛菩萨示教利喜，乃能进趣 现代汉语译本 二乘人（声闻乘和缘觉乘的修行者）等，厌恶生死轮回的痛苦，随各自的能力，逐渐趋向无上菩提大道。第二种是意熏习，指菩萨发心勇猛，迅速趋向涅槃的缘故。真如熏习的含义有两种。哪两种呢？一是自体相熏习，二是作用熏习。自体相熏习是指，从无始劫以来，本具无漏之法，具备不可思议的业用，作为境界的体性。依靠这两种含义恒常熏习，因为有力量的缘故，能够使众生厌恶生死轮回的痛苦，喜好并追求涅槃，自信自身具有真如之法，从而发心修行。 有人问：‘如果按照你所说的道理，一切众生都具有真如，平等地受到熏习，为什么有相信和不相信的差别，以及无量的前后差别呢？所有众生都应该同时自觉具有真如之法，勤奋修行方便法门，一同进入涅槃。’ 回答说：‘真如本体只有一个，却有无量无边的无明。从本来就有的自性差别，有厚有薄的不同。超过恒河沙数般的上等烦恼，依靠无明而产生差别；我见和爱染等烦恼，也依靠无明而产生差别。像这样，一切烦恼都依靠无明而生起，前后有无量的差别，只有如来才能完全知晓。而且诸佛的法，有因有缘，因缘具足才能成就。比如木头中的火性是火的正因，如果没有人知道，不借助任何方法就能自己燃烧木头，这是不可能的。众生也是这样，虽然有正因熏习的力量，如果不遇到诸佛菩萨善知识等作为外缘，能够自己断除烦恼而进入涅槃，也是不可能的。如果虽然有外缘的力量，而内在清净之法没有熏习的力量，也不能最终厌恶生死轮回的痛苦，喜好并追求涅槃。如果因缘具足，就是说自身有熏习的力量，又因为诸佛菩萨等的慈悲愿力护持，就能生起厌离痛苦的心，相信有涅槃，修习善根。因为修习善根成熟的缘故，就能遇到诸佛菩萨的开示教导，从而能够进步趋向涅槃。’
English
English version Those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna practitioners), weary of the suffering of birth and death, gradually approach the unsurpassed path according to their abilities. The second is intentional perfuming (意熏習, yì xūn xí), which refers to Bodhisattvas generating courageous minds and quickly approaching Nirvāṇa. The meaning of Suchness (真如, Zhēnrú) perfuming has two aspects. What are the two? First, self-nature aspect perfuming (自体相熏习, zìtǐ xiāng xūn xí); second, function perfuming (用熏习, yòng xūn xí). Self-nature aspect perfuming refers to, from beginningless time, being fully endowed with unconditioned dharmas, possessing inconceivable karmic functions, and having the nature of being a realm. Relying on these two meanings, constant perfuming, because of its power, can cause sentient beings to be weary of the suffering of birth and death, to joyfully seek Nirvāṇa, to have confidence that they possess the Dharma of Suchness, and to generate the mind to cultivate. Question: 'If it is as you say, that all sentient beings possess Suchness and are equally perfumed, why are there differences between those who have faith and those who do not, and why are there immeasurable differences in timing? All beings should simultaneously realize that they possess the Dharma of Suchness, diligently cultivate expedient methods, and enter Nirvāṇa together.' Answer: 'The essence of Suchness is one, but there are immeasurable and boundless ignorances (无明, Wúmíng). From the beginning, the differences in their inherent natures vary in thickness. Superior afflictions, like those exceeding the sands of the Ganges, arise from ignorance and have differences; afflictions such as self-view and attachment also arise from ignorance and have differences. Like this, all afflictions arise from ignorance, and there are immeasurable differences in their timing, which only the Tathāgata (如来, Rúlái) can fully know. Moreover, the Buddhadharma has causes and conditions; only when causes and conditions are complete can it be accomplished. For example, the fire nature in wood is the direct cause of fire, but if no one knows it, it cannot burn the wood on its own without any means. It is the same with sentient beings; although they have the power of direct cause perfuming, if they do not encounter Buddhas, Bodhisattvas, good spiritual friends (善知识, shàn zhīshì), etc., as external conditions, they cannot cut off afflictions and enter Nirvāṇa on their own. If there is the power of external conditions but the internal pure Dharma has not been perfumed, they also cannot ultimately be weary of the suffering of birth and death and joyfully seek Nirvāṇa. If the causes and conditions are complete, that is, if they have the power of self-perfuming and are also protected by the compassionate vows of Buddhas and Bodhisattvas, they can generate a mind of aversion to suffering, believe in Nirvāṇa, and cultivate good roots. Because the cultivation of good roots matures, they will encounter Buddhas and Bodhisattvas who show, teach, benefit, and delight them, and then they can progress towards Nirvāṇa.' -------------------------------------------------------------------------------- ，向涅槃道。”
Chinese
用熏习者，即是众生外缘之力。如是外缘有无量义，略说二种。云何为二？一者、差别缘，二者、平等缘。差别缘者，此人依于诸佛菩萨等，从初发意始求道时乃至得佛，于中若见若念，或为眷属父母诸亲，或为给使，或为知友，或为怨家，或起四摄，乃至一切所作无量行缘，以起大悲熏习之力，能令众生增长善根，若见若闻得利益故。此缘有二种。云何为二？一者、近缘，速得度故。二者、远缘，久远得度故。是近远二缘，分别复有二种。云何为二？一者、增长行缘，二者、受道缘。平等缘者，一切诸佛菩萨，皆愿度脱一切众生，自然熏习恒常不舍。以同体智力故，随应见闻而现作业。所谓众生依于三昧，乃得平等见诸佛故。此体用熏习，分别复有二种。云何为二？一者、未相应，谓凡夫、二乘、初发意菩萨等，以意、意识熏习，依信力故而能修行；未得无分别心与体相应故，未得自在业修行与用相应故。二者、已相应，谓法身菩萨得无分别心，与诸佛智用相应，唯依法力自然修行，熏习真如，灭无明故。 复次，染法从无始已来熏习不断，乃至得佛后则有断。净法熏习则无有断，尽于未来。此义云何？以真如法常熏习故，妄心则灭、法身显现，起用熏习，故无有断。 复次， 现代汉语译本：导向涅槃之道。 通过熏习而得的力量，就是众生的外缘之力。这样的外缘有无量意义，简略地说有两种。哪两种呢？一是差别缘，二是平等缘。差别缘是指，此人依靠诸佛菩萨等，从最初发心开始求道时，乃至最终成佛，在此过程中，无论是见到还是忆念，或者是作为眷属、父母等亲人，或者是作为仆人，或者是作为知己朋友，或者是作为怨家，或者发起四摄法，乃至一切所作的无量行为因缘，以发起大悲熏习的力量，能够使众生增长善根，无论是见到还是听到都能得到利益。这种缘分有两种。哪两种呢？一是近缘，能够迅速得到解脱。二是远缘，需要很久才能得到解脱。这近缘和远缘，分别又有两种。哪两种呢？一是增长行缘，二是受道缘。平等缘是指，一切诸佛菩萨，都愿意度脱一切众生，自然熏习恒常不舍。因为具有同体智力的缘故，随着众生相应的见闻而显现作用。就是说众生依靠三昧，才能平等地见到诸佛的缘故。这体用熏习，分别又有两种。哪两种呢？一是未相应，指的是凡夫、二乘、初发心的菩萨等，以意和意识进行熏习，依靠信力而能够修行；因为没有得到无分别心，与真如本体相应，没有得到自在的业力修行，与真如妙用相应。二是已相应，指的是法身菩萨得到无分别心，与诸佛的智慧作用相应，只依法力自然修行，熏习真如，灭除无明。 再者，染法从无始以来熏习不断，乃至成佛之后才会有断绝。而净法的熏习则没有断绝，直到未来。这是什么意思呢？因为真如法常常熏习的缘故，妄心就会灭除，法身就会显现，发起妙用熏习，所以没有断绝。 再者，